LINGUISTIC AND PHONETIC DIFFERENCES IN MODES OF READING
There are several major linguistic and phonetic differences in the modes of reading some Qur’anic expressions, such as:
(1) The word form and its meaning remain the same although there is a change in the case marking of the two expressions, as in [Ɂatˁharu] – purer) which may occur in the nominative case: [hunna Ɂatˁharu lakum] – They (my daughters) are purer for you, Q11:78). The phonetic change is represented by the short vowel /u/, i.e., (dammah) at the end of the word. However, according to the phonetically-based mode of reading, the expression [Ɂtˁharu] can also occur in the accusative case: hunna Ɂtˁhara lakum] – They (my daughters) are purer for you, i.e., the phonetic change is represented by the short vowel /a/, i.e., (fathah) at the end of the word. Similarly, the verb [jaᵭi:q] – to be depressed) can either end with a short vowel /u/ as (jaᵭi:qu); thus, we get: [jaᵭi:qu sˁadri] – I shall be depressed, Q26:13), or end with a short vowel [a] as [jaᵭi:q]; thus, we get: [jaᵭi:qa sˁadri] – I shall be depressed.
(2) The word form remains the same but the meaning changes due to change in its grammatical function, as in: [rabbana ba:ʕid bajna Ɂasfa:rina] – Our Lord, lengthen the distance between our journeys! Q34:19) where in this mode of reading, the verb [ba:ʕid]– (to lengthen the distance) occurs in the imperative. However, in another mode of reading, this verb form occurs as a past tense: [rabbana ba:ʕada bajna Ɂasfa:rina] – (Our Lord lengthened the distance between our journeys.)
(3) The word form remains the same but the meaning changes due to change in spelling, as in: [Ɂunðˁur Ɂila al-ʕiðˁa:mi kajfa nunʃizuha:], Q2:259) where the expression [nunʃizuha:] means (to raise the bones); thus, the meaning is: (Look at the bones how We develop them). The other mode of reading, which is phonetically-based, changes the consonant letter [z] to [r]; thus, we get [nunʃiruha:], and the meaning becomes: (Look at the bones how We re-create them). Other examples of change in spelling are: [māliki] – master, Q1:4) and [maliki] – (king), [annabijju – the Prophet, 3:68) and [annabi:Ɂu] – the prophet), [almunādi:] – the caller, Q50:41) and [almunadi – the caller, and [al-sirātˁ] – path, Q1:5) and [al-sˁirātˁ] – path.
(4) The doubling of consonants, as in: [jatˁhurna], Q2:222), we have the voiceless pharyngealized alveolar stop [tˁ] occurs as a single letter; thus, the meaning is: (their menstruation has finished). However, in the alternative phonetically-based mode of reading, this expression occurs with doubling the voiceless pharyngealized alveolar stop [tˁ] and the voiceless glottal fricative [h]: [jatˁtˁahrna]; thus, the meaning is: (their menstruation has finished and they have taken a complete bath). Similarly, in Q15:15, the expression [sukkirat] – to have been dazzled) occurs with a double consonant [kk] and the initial letter [s] is given the short vowel [u]; thus, it is a verb in the passive voice form (mabni lil-majhul). However, in another mode of reading, this verb occurs in an active voice form (mabni lil-maclum) with a single [k] as [sakarat] – to neutralize something, to stop it from functioning) and the initial letter [s] is given the short vowel [a]. Similarly, in: [tusaqitˁ] – to drop, Q19:25), the voiceless alveolar fricative [s] occurs as a single letter meaning (the dates will drop) while in the other mode of reading: [tassaqatˁ] – (to drop), the [s] is doubled meaning (the dates will drop in large quantities).
(5) The word form changes but the meaning remains the same, i.e., synonyms are employed, as in: [alʕihn almanfu:ʃ] – fluffed up wool, Q101:5) where [alʕihn] occurs but in another mode of reading, the synonymous expression [asˁsˁu:f] is used instead: [asˁsˁu:f almanfu:ʃ] – (fluffed up wool). Also, in: [fasʕaw] – to proceed, Q62:9) is replaced by a synonym [famᵭu:] – (to go). In a similar vein, [Ɂunðˁuru:na] – to wait for us, Q57:13) has three other modes of reading which employ the synonyms [Ɂamhilu:na] – to grant us a respite), [Ɂairu:na] – (to delay us), and (arqibuna – to wait for us). Also, Q19:90: [taka:du alssama:wa:tu jatafatˁtˁarna minhu] – (The heavens almost rupture therefrom) has an irregular mode of reading due to the replacement of [tafatˁtˁarna] – to rupture) by its synonym [jatasˁaddaʕna] – to crack, rupture): [taka:du alssama:wa:tu jatasˁaddaʕna minhu]. Similarly, Q36:26 has two distinct modes of reading: [in ka:nat Ɂilla sˁaiħatan wa:ħidatan] – There was just one blast, Q36:29) where we have [sˁaiħatan] – (blast). However, in a different, i.e., irregular, mode of reading, we encounter the synonymous expression [zaqjatan] – a loud shout); thus we get: [Ɂin ka:nat Ɂilla (zaqjatan) wa:ħidatan] – There was just one loud shout). Similarly, in Q15:15 [sukkirat Ɂabsˁa:runa] – our eyes have been dazzled), the verb [sukkirat] – to be dazzled) is replaced by the synonym [suħħirat] to be coaxed, enchanted, allured). However, the alternative modes of reading are rejected for a number of reasons:
(i) it is incompatible with the Uthmanic master codex.
(ii) it is not morphologically sound since the verb of [zaqjatan] should be [zaqa, jazqu] meaning (to shout loud), and
(iii) even if we were to accept the verb [zaqa], the word form has to change to [zaqwatan] rather than [zaqjatan].
(6) Both the word form and the meaning change, as in: [tˁalħ manᵭu:d] – clustered acacia, Q56:29) where we have [tˁalħ – acacia, bananas) but in another mode of reading this expression changes to [tˁalʕ] – (fruit); thus, we get: [tˁalʕ manᵭu:d] – (clustered fruit).
(7) The foregrounding and backgrounding of an expression, as in: [ʤa:Ɂat sakratu almawti bilħaqqi] – The intoxication of death will bring the truth, Q50:19) where [almawti] – (death) is foregrounded, i.e., occurs first, but in the alternative mode of reading, [almawti] is backgrounded, i.e., it is placed at the end of the sentence: [ʤa:Ɂat sakratu lħaqqi bilmawti] – (The intoxication of the truth will bring death). Also, in: [fajaqtulu:na wajuqtalu:n] – They kill and are killed, Q9:111) and [fajuqtalu:na wajaqtulu:n] – (They are killed and kill), and in: [faɁaða:qaha aƚƚahu liba:sal ʤu:ʕi walawfi] – God made it taste the envelopment of hunger and fear, Q16:112) whose alternative mode of reading is: [faɁaða:qaha aƚƚahu liba:sal awfi wal ʤu:ʕi] – God made it taste the envelopment of fear and hunger.)
(8) The addition, deletion, and substitution by synonyms, as in: [θumma alaqna nutˁfata ʕalaqatan faalaqnal ʕalaqata muᵭʁatan faalaqnal muᵭʁata ʕiðˁa:man fakasawnal ʕiðˁa:ma laħman] – We made the sperm-drop into a clinging clot, and We made the clot into a lump of flesh, and then We made from the lump bones, and We covered the bones with flesh, Q23:14). In another mode of reading, a number of linguistic changes have taken place:
(i) the word [alaqa] – to make, create) is replaced by the synonym [ʤaʕala],
(ii) the conjunction [fa] – (then) in [faalaqna] is replaced by the synonymous conjunction [θumma] – (then),
(iii) the addition of [waʕasˁaban] – (and nerves),
(iv) the addition of a co-referential pronoun [-hu] – (it) referring to [ʕasˁaban] – (nerves), and
(v) the deletion of [alʕiðˁa:ma] – (the bones).
The new mode of reading is: [θumma ʤaʕalna nutˁfata ʕalaqatan faʤaʕalnal ʕalaqata muᵭʁatan θumma ʤaʕalnal muᵭʁata ʕiðˁa:man waʕasˁaban fakasawnahu laħman] – We made the sperm-drop into a clinging clot, and We made the clot into a lump of flesh, and then We made from the lump bones and nerves, and We covered them with flesh).
The new mode of reading can involve the addition only of an expression, as in: [Ɂinna ha:ða Ɂai: lahu: tisʕun watisʕu:na naʕjatan walija naʕʤatun] – Indeed, my brother has ninety-nine ewes and I have one ewe, Q38:23) but in a different mode of reading, we have: [inna ha:ða ai: lahu: tisʕun watisʕu:na naʕjatan (unθa:) walija naʕʤatun] – Indeed, my brother has ninety-nine (female) ewes and I have one ewe) where the adjective (unθa:) – (female) is added for stress. Also, in: [Ɂammal ʁula:mu faka:na Ɂabwa:hu muɁminaini] – As for the boy, his parents were believers, Q18:80) but the alternative mode of reading adds the expression [ka:firan] – (he was a disbeliever) to specify the noun [alʁula:mu] – (the boy) and the addition of [waka:na] – and were); thus, we get: [Ɂammal ʁula:mu faka:na (ka:firan ) waka:ana Ɂabwa:hu muɁminaini] – As for the boy, (he was a disbeliever) (and) his parents (were) believers). It is worthwhile to note that deletion of a letter can also take place, as in: [wama: ʕamilathu Ɂajdi:him] – and what their hands have made, Q36:35) whose alternative mode of reading deletes the letter [hu] of [ʕamilathu] – to make); thus, we get: [wama camilat ajdi:him] – (and what their hands have made).
(9) Masculine versus feminine word form, as in: [la: juqbalu] – not to be accepted, Q2:48) which is in the masculine form, while its alternative mode of reading occurs in the feminine form: [la: tuqbalu] – not to be accepted).
(10) Change in morphological form, as in: [jaʕriʃu:n] – (they are building, Q7:137) whose verb form is [ʕarusha] – to build) but the other mode of reading is: [jaʕruʃu:n – they are building) whose verb form is [ʕariʃa] – to build), and therefore the meaning is incomplete, too.
Source: Phonological Features in Qiraat
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.